Pushkarmuni Abhinandan Granth

Author(s): Devendramuni, A D Batra, Shreechand Surana
Publisher: Rajasthankesari Adhyatmayogi Upadhyay Shree Pushkar Muni Abhinandan Granth Prakashan Samiti

Page 729

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थी पुष्करमुनि अभिनन्दन ग्रन्थ : षष्ठम खण्ड
were very young at the time when the parents took the vrata in the presence of the muni. The two brothers remained unmarried and devoted themselves to the sudy of śāstras. They joined the Buddhist Academy for the study of the Buddhist Nyāya, as Buddhism was in the ascendent stage at that time. Akalanka was a brilliant boy and was well-versed in the Jain philosophy. The two brothers had joined the Buddhist Academy in the guise of Buddhist scholars, as otherwise they would not have been admitted. But once, when the teacher was explaining the Saptabbangi nyaya of the Jainas, the lesson was not correctly taught. After the teacher left the class Akalanka quietly corrected the lesson. Later, the teacher got suspicious that the pupil who corrected the lesson must be a Jaina. The life of the two brothers was in danger due to the unhealthy and phanatic rivalry of Buddhists towards Jainas. They ran for life. But unfortunately Nişkalanka was caught and killed by the guards of the king. It was destined that Akalanka was to escape for the sake of the promotion of learning and the advancement of logic and metaphysics. Another interesting incident in his life has been narrated in which it was stated that Akalanka defeated the Buddbist scholars in the court of Himaśitala of Kalinga in logical and metaphysical discussions with the help of Yakşini Küşmandini. The Buddhist scholar was being assisted by the deity (goddess) Tārā.11 Apart from the story contents in the incident, the narration has to be looked at from an historical perspective. From the analysis of the narration it is clear that there was academic and sectional rivalry between the Buddhist and the Jaina sections of society for social and spiritual superemacy. It is also clear that the tantrik and the ritualistic aspects of religion had come to stay. The deities were invented and invoked for the sake of gaining superiority over one another. 'Para-spiritual' ritualistic practices became important in society-may be for the sake of retaining the supremacy of one's religion or for establishing faith in the 'para-spiritual' practices so that the common man would be satisfied.
(IU) We now consider the work of Akalanka in the field of logic and metapyhsics with special reference to the Jaina system of thought. Akalanka's contribution to the study of Jaina logic and philosophy is immense. His works may be studied from two points of view :-(a) his original works, and (b) his commentaries on the works of other great Ācāryas.
(a) His original works are :
1. Laghiyastraya with the notes. 2. Nyayaviniscaya with notes. 3. Siddhiviniscaya with notes.
4. Pramāṇasaṁgraha with notes. (b) Some the commentaries that he wrote, we may mention :
1. Tattvärthvārtika-sabhāsya.
2. Asfasati-devägamavstti.
Laghiyastraya is primarily a logical treatise with certain explanations of the epistemological implications of the logical concepts like naya and niksepa. The logical and epistemological critique of the theory of pramāna in the light of the Jaina analysis of the pramaņas is a special contribution of Akalanka in this work.
Laghiyastraya is a critique of knowledge. It gives critical analysis of the problem of knowledge in the light of logical and epistemological implications. It has three parts: (1) Prat äna praveśa, (2) Nyaya praveśa and (3) Niksepa praveśa. Pramana praveśa has four sections : (0) pratyaksa pariccheda, (ii) Vişaya pariccheda, (iii) paroksa pariccheda and (iv) Āgama pariccheda.
In the Njayakumudacandra, commentary on Laghiyastraya, Prabbācandra has mentioned the seven sections in the Laghiyastraya on the basis of the two-fold distinction in the Pravacana praveśa. Akalanka has also written a short treatise on the Laghiyasiraya which is primarily in the form of added noted to the work and not an independent work.